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"Qumran Aramaic texts were not written on the spot. Dated to various times, they represent fragments of biblical books, works related to biblical traditions, and several texts citing biblical passages. The texts contain a number of Mesopotamian elements. By the 7th century BC Mesopotamia had become bilingual, and Aramaic became the mediating language that conveyed cuneiform literature and science to foreign groups living in Mesopotamia and abroad. In the present volume, science is understood as human knowledge about the natural and human world that had been described, systematized, and transmitted. Thus, traditional fields of science are expanded by astrology, magical healing, and others. The contributors show that Qumran Aramaic texts reflect the incorporation and adaptation of Mesopotamian science into the culture of Jewish diaspora communities. They express a new scientific worldview created by these groups as well as their self-definition, and show a new face to the community that preserved them"--

Judaism and science --- Qumran community --- Manuscripts, Aramaic --- History --- Science --- Communauté de Qumrān --- Judaism and science. --- Judaïsme et sciences --- Manuscripts, Aramaic. --- Manuscrits araméens. --- Science in post-biblical literature. --- Sciences --- Histoire. --- History. --- Dead Sea scrolls --- Criticism, interpretation, etc.

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The studies collected in this volume are the outcome of papers presented at the workshop "David in Cultural Memory," held at the Pázmány Péter Catholic University Budapest, 9-10 October, 2013. The person of king David of biblical history have long ago been the object of persistent scholarly interest. The present volume aims at offering an assemblage of the diversified memories constructed about David in various collections and communities. Narratives in the Deuteronomistic historiography reflect Ancient Near Eastern social and legal customs, and are added by literary topoi bearing specific meaning, customary motifs of royal biographies. Persian period Chronicles offer a substantially different picture of David. The Psalms' religious poetry memorized him as an author and example, while prophetic literature and its exegesis refer to him in messianic terms. David is one of the rare figures of biblical history remembered also in visual memory, in the synagogue of Dura Europos. --

Intertextuality in the Bible --- Jews --- Collective memory and literature --- 221.05 --- 221.05 Oud Testament: oude vertalingen, belangrijk voor de tekstgeschiedenis--(algemeen) --- Oud Testament: oude vertalingen, belangrijk voor de tekstgeschiedenis--(algemeen) --- Literature and collective memory --- Literature --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- Kings and rulers --- David, --- Daud, --- Dāwūd, --- Nabī Dāwūd, --- דוד --- דוד, --- דוד המלך --- David (Biblical figure) --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Bible. Old Testament

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The volume publishes papers read at the ninth International Conference on the Deuterocanonical Books, Budapest, 2012. The title of the conference and the issuing volume covers an, on the one hand, extremely important and, on the other hand, regrettably neglected aspect particularly of the ancient Jewish and Christian traditions. Traditional manifestations of both Judaism and Christianity are predominantly masculine theological constructions. Despite their harsh masculine orientation, however, neither Judaism nor Christianity lacks elaboration on the female principle. When an ancient author chooses female imagery in order to make his message more emphatic, the female body as such forms an integral part of their metaphors. The contributions in this volume explore this phenomenon within the literature of early Judaism, and within its broad environments.

Women in the Bible --- Human body in the Bible --- Middle Eastern literature --- 221-055.2 --- 221-055.2 Vrouwen in het Oude Testament --- Vrouwen in het Oude Testament --- Near Eastern literature --- Body, Human, in the Bible --- History and criticism --- Bible. --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Criticism, interpretation, etc. --- Conferences - Meetings --- Early Christianity. --- Early Judaism. --- femininity. --- gender.

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Cultural memory is the shared reproduction and recollection of what has been learned and retained, normally treated as “the cultural heritage”. The purpose of this book, the first product of the research program Cultural Memory in Biblical Exegesis, is to study how memory is inscribed and embodied in biblical culture and its surrounding area. The essays in this volume seek to open new investigations into cultural memory in biblical and cognate studies, and to include a plethora of methods and perspectives such as the relationship between cultural memory approach and post-colonialism, globalism and epistemology.